The article is devoted to the analysis of the sermon of Clement of Alexandria “Who Is a Rich Man That Is Saved”. It was written at the end of the 2nd century in Alexandria and addressed to educated and wealthy young people who feared that they would not be able to save if they did not give up their earthly riches. Clement argued that Jesus did not exclude the rich from the Heavenly Kingdom, but gave instructions on how the rich should act in order to achieve salvation. Poverty in itself is not a virtue, and money can serve good purposes. The rich should practice detachment from wealth and simplicity of life, and in addition, give alms; the poor have special spiritual gifts, and their prayers protect a rich person from temptation in this world. Clement actively used Stoic and Middle Platonic concepts and terms, but attempts to combine the ancient philosophical tradition and the Old Testament doctrine of redemptive alms led to contradictions in his teaching.
EDN ATFRRUВ издании представлены статьи по материалам докладов второй международной научной конференции «Византия, Европа, Россия: социальные практики и взаимосвязь духовных традиций», прошедшей 22-24 сентября 2022 г. в Социологическом институте РАН -филиале ФНИСЦ РАН. Конференция была посвящена интеллектуальной истории трех основных комплексов практик цивилизационного развития в европейском, средиземноморском и евро-азиатском регионах в исторических истоках их возникновения и существования -Византийской, Западноевропейской и Русской цивилизаций, а также цивилизаций, входящих в ареалы их влияния и взаимодействия.Статьи адресованы специалистам по философии, социологии, теологии, истории, филологии, политическим наукам, искусствоведению.
The article describes the continuity between pagan and Christian views on miracle and magic and examines the dialogue about miracles that unfolded between them in the 2nd – 3rd centuries. The author explores such issues as the ancient Greek or Roman and Jewish traditions concerning sorcerers, the terms for describing miracle workers and sorcerers, evidence from early Christian literature of miracles in the Apostolic period and later, the role of miracles in the spreading of Christianity, and the controversy between Christians and pagans, especially Origen and Celsus, about the nature of the miracles performed by Christ and his followers. Special attention is paid to miracles in hagiographic works. They can be found in a number of texts, and their character — omens of imminent death, visions, the gift of the ability to endure torture — is “non-public”, which distinguishes them from what can be seen in the ancient writings or in apocryphal Acts of the Apostles. We believe that the appeal to miracles is more typical of texts addressed to an external pagan audience rather than to a Christian one.
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